IT was an auncient custome among the Kings of Persia , that very early euery morning , of his Chamberlaine comming to hys bed side , he shoulde be wakened out of sleepe , and saluted on this maner : Arise , O King , and loke to thy charge . Wherin may be wayed the comlynesse of their custome , the diligence of the Chamberlaine , and the lowly obeysance of the King to them both : To the custome , for that it did set forth the nature of their lawe , wyth the equall power & strength of ciuile gouernement : To the Chamberlaine , for that he was made the Minister of this Message , and the liuelie voyce of a dumbe constitution prepared to intercept & preoccupate ydlenesse wyth the otcasions of publike calamities , strayghtly intimating meane rest to be sufficient for a Prince . No sleepe permitted him in the day , Lib. 5. as Strabo writeth , and great exployt and trauaile not to satisfie a common weale , yelding full relaxation to the body and minde , which are contented with moderate intermission , by the night season , prescribing vnto the Citizens the whole course of the day , and that from the early morning , wherby they the better might be gouerned , and by due execution of lawes , might be deteyned and kept in order . By the which aduertisement and sage semblant , the Persian Prince was put in minde ( & in him all others ) not only of daily trauayle , but also of diligent expedition , incident to the office and Prouince of a Prince . Wherevnto nothing can be more preiudicial , than slouthfulnesse , and more noyfull than carelesse securitie ( it being , as Themistocles sayth Sepultura hominis viuentis , the graue of a liuing man ) & by the testimony of Marcus Portius , a iust purchase of the immortall Gods wrathful reuengement , being hurtful to the body , vnprofitable to the minde , & appaireful to publike policies , as both Plato writing de Legib , & Plutarch of Agesilaus , do most plainly approue . Iliad. 2. Wherefore Homere setteth forth sleepe vnder the shape of Naestor communing and talking with Agamemnon sonne of Atreus chiefe Prince of Greece , wrapped in slouthfull slumber , sharply rebuking him on this sort : It becommeth not a Princely personage ( to whose gouernement the people be credited , in whose handes so weightie affaires of Domesticall and forreine pollices be settled ) to enioy one whole nightes rest , Sillius Italicus lib. 3. according to this short Poesy : Turpe duci somno totam consumere noctem . Neyther doth it lacke iust cause , that Virgil in his bookes of Martial prowesse , and the fearful feats of chasing chiualrie , describeth Eneas alway to be accompanied with faithful Achates . And Homere dysplaying Pryamus famous factes , recordeth him to be attended vpon wyth olde Vcalegon , and auncient Antenor , who beare the seemelie shadowes of Kinglie cares . The which King Antigonus verified in hymselfe ( and that with a vehement voyce ) in thys wise aunswering an olde woman whiche extolled his royal & blessed estate : If thou knewest ( sayd he ) O auncient Matrone , how full of misfortunes and thronging thoughtes this my Kingly Crowned and Diademe is farced , thou wouldest scarce vouchsafe to take vp the same from the ground . Wherfore wel may a Prince with Seneca say , and with Euripides confesse : Non curarum somnus domitor pectora soluit , In Hecuba Trag. 8. Se. semper namque mihi vigilant curae . Slepe the tamer of toiles buildeth not in my brest , cares do euery night watch and await on me . Wherfore , Chrysippus demaunded why he woulde not gouerne the common weale , aunswered : If I gouerne it well , I shal be hated of the Citizens , if I gouerne it euill , I shal displease the Gods . Dioclesian was wont to saye , that nothing was more hard and difficult , than to gouerne well . Otho oftentimes aunswered hys friendes : Beleue ye me , I had rather die than rule . Also Antigonus confessed vnto his sonne ( and that euen of his carefull Kingdome ) cleping it nothing else , quàm seruitutem gloriosam , than a glorious boasting kinde of bondage . Solon describing Princes , noteth them to be nothing els quàm Ministros Seruosque multorum , than the Seruants and Ministers of many . Saturninus answered his Complices intreating him to take Princelie place : Nescitis , amici , quantum mali sit imperare . You know not , my friendes , what a huge hurt it is to gouerne . Wyth the which perpetuall hatred is incorporated , In Thebaid . Oedipo . as Seneca writeth : Simul ista mundi Conditor posuit Deus : Odium atque Regnum . Odium qui nimium timet , regnare nescit . Regna custodit metus . God hath coupled gouernment and hatred together . He that feareth hatred is not mete to rule . Hieron therefore of Sicilie ( as Xenophon writeth ) sayd , that pleasures were more sensibly felt in a priuate life , than in the publike person of a Prince . Wherevnto Adrian and Domitian ( as Tranquillus writeth ) agree , confessing the estate of Kings to be most miserable . Seneca clepeth the same Poenam grauem , a grieuous punishment . Demosthenes affirmed that two wayes being proposed , the one leading to a Kingly throne , the other conducting to Hel : a wise man would preferre the path , which leadeth to Pluto , before that which bringeth to Princely place . Of this Prouince did Tiberius write in thys sorte vnto the Senate : Quid scribam vobis P. C. ? Quomodo scribam ? aut quid omnino non scribam ? Dijme Deaeque omnes perdant , quam quotidie me perire sentio . What shal I write vnto you , O you written fathers ? How shal I write ? Or what shal I not write at this present ? Al the Goddes and Goddesses so deale with me , as I feele my selfe throughe cares daily dying . Wherfore , I can not better resemble a Princelie estate , than to the rolling and restlesse stone of Sisyphus , the staylesse whele of Ixion , and continuall gnawing and dismembring of Tityus , In Apolog. it being ( as Gregorie Nazianzene wryteth ) Ars artium , & disciplina disciplinarum , hominem regere , qui certè inter omnes animantes maximè est & moribus varius , & voluntate diuersus . The arte of artes , & the discipline of disciplines , to gouerne man , who among all lyuing creatures is most variable in maners , and vnconstant in will . Furthermore , the person of a King ( his combring cares set apart ) is nothing else than a myrrour for all others to beholde ( as Pindarus sayth . ) And as he behaueth himselfe , so are all others likewyse affected . So that well may the Poet say : Claud. Regis ad exemplar totus componitur orbis . And the common Prouerbe iustlie may be applied : Qualis Rex , talis grex . As the King is , so semblable are the people humored : De Lege . who ( as Tullie noteth ) plus exemplo nocent , quam peccato , by example than by offence doe more languish and annoy . Least therefore Kings should be vnmindefull of their carefull charge : the Auncient Paynims excited therto theyr Kings by outward ensignes and framed figures of vnreasonable creatures , hauing in the tops of theyr Scepters a Storke painted & polished , in the end therof a sea Horse limned and arayed , to the end that by the Storke they might remember to settle in theyr myndes pietie and godly loue ( for the Storkes doe foster the olde yeres of their Parents ) by the sea Horse , fiercenesse and pride was shadowed , which Princes ought allwayes to subdue , and presse vnder their fete . And ( as Pericles sayth ) not onely to haue chast handes , but continent eyes . I leaue to the field of forgetfulnesse the people of Theba , Lib. de Isid. who ( as Plutarch writeth ) had the pictures of their Princes and Iudges drawen and delineated without handes , and theyr eyes closed vp , for that Princes ought not to be allured with giftes , neyther persuaded or counterpoysed with mens countenances : I might here speake of the monument of King Simandius , in which the Prince and chiefe Iudge did sit in the middest accompanied wyth .xxx. of the Nobles assisting both his sides : from whose necke the picture of truth did hang downe , hauing hir eyes shut , bending the same towards the brest , for that a Prince should be dailie exercised in the practise of truth . I conceale last of all the Egyptians : they of custome putting about theyr Princes necke a Tablet embrowded with diuers precious pearles , the which they called and cleaped , truth . What shoulde I speak of famous Philip King of Macedone ? who accustomably was wont to say , that it behoued a King to remember , that he beyng a man , had atchieued heauenly power , and must put in vre honest and godly exploytes , and vse softnesse of speach towards his subiects . I passe ouer Agathon , who willeth a Prince to call to memorie three things : First , that he hath gouernment ouer men : Secondly , that he ought to rule according to lawes : Thirdlie , that he must not alway gouerne . For the Prince ( as Tullie writeth ) is a speaking law : Lib. 3. de leg . and the law is a dumbe master . The end thereof is iustice and right , as Plutarch teacheth . Ad imper. ducem . The worke of the Prince is the law , and the Prince is the Image of God administring al things as Homere noteth : Odyss. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Imago autem Rex est animata Dei . Whom Calliope the most bewtiful of the nine Muses doeth alwayes prosequute and accompany , as Hesiodus witnesseth , In Theo. filling him with al heauenly wisdome , and pleasant speach . Whome all the people haue in admiracion . In whose bulked brest Homere placeth fortitude and iustice : Tullie , abstinence and continencie : Suetonius , lowlynesse in hearing , pleasauntnesse in answering , cunning artificiousnesse in persuading his subiects : whose royall estate Alexander Seuerus setteth not in outward pompe , but in inward vertues : Agesilaus descriueth so to be affected , that with mercy he shall prouoke offenders to repentaunce , and a full reuoltment from lothsomnesse of life . To whom Plato giueth two preceptes : first , that he addresse his study to the profit of his subiectes , hauyng an euerlasting forgetfulnesse of priuate profit and gaine : secondlie , that be so care for the whole common wealth , that in prouiding for one part , he seeme not to forsake and leaue succourlesse the other . 1. Offic. Whose proper Prouince is to weigh that he beareth and susteyneth the person of the whole Realme , euen as he were an Athlas , holding the high heauens vp with his shoulders , & stayd strength . Whose lawes he must kepe , whose rites and customes he must descriue , always mindefull of his portly place . Vnto the which wel serueth the sentence of Menander : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Principatum assequutus , sis hoc dignus . In whome both vtterance an wisdome is required : vtterance , by the which he may praise famous and worthie men , he maye exhort to noble prowesse , he may cal backe from hainous wyckednesse , he may comfort the weake minded , and the noble enterprises of valiant warrefares , he maye commende to immortalitye : Wysedome , by the which he may guide and gouerne his people , he may establyshe lawes , he maye punishe and correct offenders , and may defend and saue harmelesse iust and innocent persons . Whom , Syrus prescribeth not to be inferior in vnderstanding those things which be nedefull , than to gouerne as time and oportunity requireth , whose personage & trauaile in businesse , courage in perill , diligence in working celeritie in accomplishing , prouidence in foreheeding , singulerly setteth forth . Of whom anger is to be kept vnder , riot to be restrained , the suspicion of couetousnesse farre to be sequestred , and all other deformities of minde vtterly to be exiled , being so necessary an Organ , as withoute whom no Citie can be setteled , shewing himselfe stoute , iust , seuere , valiant , liberal , bountiful and meeke , withstanding the fiercenesse and inconstancie of the monstrous multitude , prouiding not only in his owne life for safe soueraignitie , but in theirs also who shal succede and gouerne after him , In Lelio de Regno . whom ( as Dion wryteth ) simplicitye and truth doth commend , and bring reuerence of all estates . Wherefore the Egyptians had their Kings in greate honor , iudging their gouernment to descend from the Goddes . And for this cause Nestor in the Iliade of Homere warneth Achilles , that he make no countermaund with Agamemnon ( cui principatus à Ioue datus sit ) to whom Princely power was behighted of Iupiter . And Mynos King of Crete , the Poet calleth the familiar of Iupiter , who muste haue no lesse care of gouerning others , than of himselfe . To whom nothing more Princelike can happen , Cicero in Para. than vtterlye to foreclose all lothsome lustes , and rather to bridle his owne immoderate affections , than to deteyn and presse his ciuile subiects . For ( as Plutarch writeth ) Non est cadentis currere , aut incompositi componere , Ad imperit . Ducem . aut parere nescij imperare . It is not incident to him to run which falleth , or is disordered to set in order , or voyde of obeysance to gouerne and rule . Wherfore Seneca saith : Si vis omnia tibi subijcere , subijce te rationi . Multos reges , si te ratio rexerit . Epistola . 38. If thou wilt subdue all things vnder thee , subdue thy self . So shalt thou rule many , if reason rule thee . Whose honor is , not to be feared outwardlye of the people : but rather , when they with themselues haue in admiration hys mirrored minde , than his infatuating and fickle fortune . Wherefore all men ( as Isocrates writeth ) iudged Euagoras Prince in Greece not so bounteously blessed for his gouernment sake , as his Subiectes obeying the Princely power of so worthie a King . For he so spent the whole race of his life , Iso . in Eua. that he hurte no man , and yet honorrd all good men : ruling diligentlye ouer all , and lawfullye punishing malefactours . Whome wisedome maruelously adorneth , as Stenida teacheth : Li. de regne . for therof reuerence issueth , and an emulation of the highe God , who by nature is the first King , and most Princely personage , but by creation and imitation , the Prince on earth . God is in all , aswell in heauen as earth : and the Prince on the earth only , who truly treadeth in his steps , if he shew him self couragious , wise , vnworthy of wicked worldlings , bearing in his brest a fatherly mind towardes his subiectes . And ( as Themistius writeth ) a Prince in dede , Xenophon lib. 8. de Paedia Cyri. in truth being inexpugnable , subduing his capacitie to reason , exercising liberty , praising magnanimitie , suppressing & abandoning all stately stubbornnesse . And therefore Ecphanta descriuing a King , sayeth , that he is the excellent worke of God , his liuely image , familiar to his framer , gazed on of his Subiects as it were an amasing mirrour . For his worthinesse is approued no otherwise , Stenidae ex lib. de reg. than the Eagle is tried to be the Prince of birdes , his eyes openlie displayed against the sunne . Wherevnto most like is a Princely gouernement , for that it is heauenly : throughe the surpassing clearenesse whereof , the eyes of those who vniustly aspire to Princelie preferment , are daseled and blinded . Wherfore it behoueth a Prince to make his gouernment appeare by his maners . For so eftsones the same doth glitter and shine , vaunting it selfe wyth fluttering wings , whose portlie place , humanitie greatlie enhaunceth , power pacifieth , knowledge confirmeth . For by knowledge he may iudge righteouslie , by power he may punishe , by humanitie he maye largelye behight giftes , and according to reason administer all things . In whom Diotog . coucheth three comly qualities , Lib. de reg. and mirroring motions : the worshipping of the Goddes : the gouerning of hys Subiectes : the iudging hurtlesse and innocent persons . Vnto the worshipping of the Goddes he shal be able , if he weigh with himself the nature and power of God . To gouerne well , he shall be fit , if he vnderstande the feates of Chiualry . To iudge and decise controuersies , he shal be cunning , if he haue diligentlie learned the nature and course of Ciuil Lawes . Plato also in Protagora placeth in a Prince these three , not Portingale , but Precious pearles : Scientiam , opinionem , ac loquendi libertatem . Knowledge , good report , and swiftnesse of toung . Who ( of Ecphanta a Sectarie of Pithagoras ) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . properlie a Prince , of gouerning and ruling himself . And therfore Socrates calleth him the best Prince , which could best subdue and conquere his own affections , and mustering motions . And Cato Maior counted him the worst Prince : Qui imperare sibi ipsi nequiret . Who could not rule and gouerne himselfe . Lib. 4. de cons . Honor. . For ( as Claudianus wryteth ) Tunc omnia iura tenebis , cùm poteris Rex esse tui . Then shalt thou best gouerne and prescribe lawes , when thou canst best rule and subdue thine owne selfe . Neither Isocrates discenteth from the same , settyng forth the modestie of a Prince in stede of a mirrour or glasse to all other , knowing the maners of the whole Realm to grow like to the maners and conditions of the King . Wherfore Seneca sayth : In Thyeste . Rex velit honesta : nemo non eadem velit . The King exercising honestie , all men wil pursue the same . But contrariwise , Grauissimus est morbus qui à capite diffunditur . In Epistolis It is the moste daungerous disease , which distilleth from the head . Who must take hede , whom he semeth to loue or defend . For he shal be iudged like vnto them . Demosth. contra And. Whome also it behoueth to take diligent respect of flatterers , and cacoglotting Corisoes , by whose painted Poesies Princes are abused , and they forced to wicked enterprises . As wel it appeared in Alexander the great , who harkening to their flattering fables killed his true friendes Philota , Clisthines , and Parmenio . Thus read we of Hieron throughe Epicharmus his Parasite : The like testifieth Tranquillus of Domitian , and Amianus of Constantine the greate . Whom Homere calleth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ore benigna loquentes , pectore praua struentes . Faire speakers with theyr toungs , but workers of wyckednesse in theyr heartes . And therfore Tullie calleth this seasoned sentence of Epicharmus : Memento diffidere . be mindeful to mistrust : the very sinewes & marrow of wisdome . Wherfore King Antigonus in mirth was wont to saye , that he daily desired of God , Vt ab eo etiam aduersus amicos protegeretur . That he might be safegarded of him , euen against hys friendes . These did Assuerus tast of , euen by his own confession in the publike apparance of al his people : Ex historijs quotidie gestis videmus , Hester . 16. quo modo malis quibusdam suggestionibus Regum studia deprauentur . Out of daily Histories & Annuals ( sayth he ) we may learne how that the godlye endeuours of Kings , by the wicked motions of flatterers be hindered and disturbed . Neyther must he admit all men into his familiaritie , whiche couet and affectate the same , but such onely as are worthy for his wit and disposition : not those with whome he may wantonly wast his flourishing yeres , but rather such , by whose aduertisment and cunning counsel , he may best gouern and rule his Realme . Neyther must he count those faithfull friends , which do prosecute with praise al his trauailes and talkes ( as do Gnathonical & snockfeasting Parasites , with men pleasers , scrape sleues , and trim time slaues , of the whiche great surplusage there is in all Realmes : ) but rather those , Isocrates . whiche with modest maner rebuke & restraine their inscient errours . Vnto such ought frankenesse of toung to be permitted , that of what matters he stand in doubt , by them he may be resolued and discharged from all suspence & scruple of minde . Applying his gouernement to the nature of his subiectes . With good men dealing moderatly , with sluggardes vehemently , with foole hardy folkes , sharply , with warie and prouident men , wisely and gentlie , according to the counsell of Seneca , who sayth : In Thebaid . Qui vult regnare , languida regnet manu : who so wyll gouerne , let him rule with humble hande . For like memory and fame shal he receiue , whether it be good or yll . Which thing well weighed , he hath free choyse to enter which waye he will , eyther that which leadeth to infamie , or which conducted and piloceth to dishonor , and that which semeth better to follow and pursue . For this is the peculiar profite of a Prince , and equiualent with infinite others , Eusebius . in such sorte to ende and finishe all things , that not onelye in his life time , but euer after , throughe his vprightnesse and godly gouernement , he may receyue immortall praise with the eternall testimony and witnesse of his subiects . The which Ouid opened in this sort : 2. de Ponto . Regia ( crede mihi ) res est succurrere lapsis . And sage Seneca semeth to confirme the same : In Medea . Hoc Reges habent magnificum & ingens : Nulla ꝙ rapit dies prodesse miseris . It is a Princelie vertue to helpe them who be fallen into aduersitie . For this fortunate fact , immortalitie doeth alwayes prosecute . And therefore Eusebius resembleth the rule of a King , vnto a man that hath taken the charge of a precious Iewell . For euen as he receyueth not the same to retaine it to his own priuate vse , but to saue it , and also to deliuer it whole to his handes , who hath lefte the same in his credit , when he shall demaund it : so also ought a Prince , not to his priuate gaine , but to the wealth & commodity of his subiectes , to apply his soueraigntie , so that harmlesse and in happy estate ( as much as lieth in him ) he may both leaue and restore the people vnto God who first commended them to his charge . Li. An. senex . The whiche ( as Plutarch wryteth ) Pulcherrimum funus conciliat , doth purchase a most blessed buriall , & by the sentence of Symonides , doth stretch it selfe to all posterities and ages . So that ( as Bion sayeth ) he leauing his Kingdome , must rather seeke to dye gloriouslie than furnished richelye . Whiche is ( as Martialis writeth ) to care and knowe his subiectes : Principis est virtus maxima nosse suos : And Claudianus in this daintie Distichon , Tu ciuem patremque geris , tu consule cunctis : Nec tibi , nec tua te moueant , sed publica vota . It is a Princelye vertue to know hys subiects , and to prouide as a citizen and as a father for them all , his owne priuate gaine set a part . To whome most loyaltie subiectes doe giue , when as he not liuing wickedly , and yet ruling Imperiouslye , but diligently doing those things which appertaine to his office , offereth himself an example vnto them . For ( as the Poet teacheth ) Non sic inflectere sensus humanos Edicta valent , quàm vita regentis . Claudianus Lawes are not so able to allure men vnto goodnesse , as is the lyfe of the Prince . Wherefore with the immortall stile of Plutarch is Agesilaus behighted , who in all present enterprises and painful exigents to al his surlie souldiers , gaue the first assault & outset . Whereby they were animated and made bolde to battell . In Lacon . Pythagoras , also willeth Princes to stand in awe no more of others than of them selues , and to sinne neuer the more , Democritus if no man shoulde know it , as if it should be open to all men , but that he should most chieflie feare himselfe and establish the lawe , not onelye of nature , but also of God in his minde . For his secrete faultes God himselfe will discouer , both to his great appalment , & to the dreadfull example of others , who is not authorized to hurte , Thucydi . ad Hemet . but rather to helpe , being worthie of his gouernment , not through the gorgious estate of the common weale , but by the excellencie of vertue , Epistola Sopa . and mildenesse of minde . And those of whom before he made no accompt , now preferred to Princelye place , he ought to reuerence and esteme , and beholding all men his loyall louers , with a fatherly frendship ought to embrace them . For vnto the Moenian Poet , it was not sufficient to haue called a Prince , simply a Father ( althoughe no more notable a name amongst men coulde be found oute ) but vnto the title of a Father he addeth his Epithete GENTLE : iudging this name to Fathers and Kings moste mete , sitting and conuenient . To whom also it belongeth wyth moderate chastisement to punish offenders , dissembling small and common faultes , and increasing to subdue them by lawes , and ( as Archita sayeth ) to do all things for his subiects , & nothing for himself . For the law also was not made for it selfe , but for the behoofe of the Citizens , whom he ought to promote to honest studies , & to giue to euerye one competent preferrement , and to fill his Cities with all liberall learning , deseruing well of his nobles and peeres , being bountifull in giftes , not with equall weight chaunging like for like , but plenteously pouring them out of vesselles , and liberally dispensing them as the Poetes write . This maner of thankfulnesse ( saith Iamblicus ) meritò coronam Imperij appellauerim , Iamblicus ad Dyscoliū I maye worthily cleape the crowne of Kingly gouernement . If therfore a King would consecrate any noble and famous monument vnto hys Realme : let him decke and adorne himselfe with the most precious and beawtifull ornament of mekenesse , iustice , and beneficence . So that in gorgious building , Princely honor is not settled , but in courage of minde . For much more better it is , that hauty heartes should dwel in pore and course Cotages , than that slauelike pages should lurke in loftie lodgings , and bountifull buildings , as it were sauage beastes in a den . For neither with stones fette out of Euboea , Epict. nor with timber out of Sparta , is the Realme raysed to honor , but with skilfull sciences and louing liberalitie : Animis enim hommum , non lapidibus & linguis bene habitantur Ciuitates . For by the pollicies and mindes of men not wyth stones and tounges are Cities peopled and inhabited . And as he is no good Horse courser , which only fostereth the yong & meke Colts , and leaueth the wilde hungry , and in perill of pining , when as he shoulde alike nouryshe them both , and shoulde make the one matche to the other : So ought a Prince well experienced , to belinke with benefites his good subiectes , and yet not to cast away the euil , Epictetus . but to prouide indifferently for them both : loselye reigning the good , and sharplye bitting the euill and sauage subiect : And as the sunne loketh not for praiers and incantacions , that he may runne his accustomed course , but straightwaye shineth with bright beames , & is saluted of all men through the whole world : so ought Princes not to loke for the vncomelye clapping of the rude rables hands , and popular praises when they bestow benefites , but frankly and freely to offer them . And so shall they bee beloued as the Sunne . Who must associate vnto him selfe reason , borowyng the same of the studye of wisedome , which hauing custodie of hys minde , whatsoeuer is perillous in power ( as it were in an incumbating habite ) he maye withdrawe , in safetie leauing and yelding the same . Who by others muste vse compulsion and violence , deliuering offenders to bee punished by inferiours . But when rewardes be tendered to such as haue well deserued them , he muste then by his owne person deliuer and behight the same . Neuerthelesse , they be not alwayes true Princes , which doe beare swordes and Scepters , to vse outwarde force and violence , but those ( as Xenophon teacheth ) doe we truely accompt Kings , Qui regere sciunt , & iubere quid oporteat fieri . Which know how to rule , and to commaunde what is expedient to bee done . For these two can not agree together , as Lucanus writeth , the Prince bounde to execute Iustice , Scepters onelye regarding vnrighteousnesse . Whose whole strength is vtterly languished , Si pendere iusta incipit , if he wey in his kingdome righteous dealing : to wit , the punishing of malefactors , defending , & rewarding faithful subiects . Wherevnto of bounde dutie he is belincked and prest . For which cause Aristotle cleapeth him Custodem legis , the keper of the law : Euripides descriueth him to be bountifull rewards men and a great friend . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sit beneficus erga homines , & magnus amicus . Ecphanta cleapeth a Prince Viuam legem , a liuing law , which Demosthenes calleth Ciuitatis animam , the soule or life of the Citie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And strayte way he addeth the Aetiologie therof . For as the body spoyled of the soule , doth faulter and fall , so the Citie is ouerthrowen , lawes being remoued . The lyke similitude vseth Tullie writing of lawes : Vt corpora nostra sine mente , sic Ciuitas sine lege , suis partibus , vt neruis , sanguine , & membris , vti non potest . As oure bodies without mindes , so a Citie without lawes can not vse hir partes , as the sinewes , bloud , with the other members . Anaxilaus oftentimes sayde , that he was the happyest Prince , who woulde neuer be ouercome with benefites or giftes . Micipsa confesseth in the Historye of Salust , that neyther the armie of Iugurth , neyther his treasure , were the munitions of his kingdome , Sed amici : who neyther wyth Artillerye can be compelled , or wyth golde are to be purchased : but wyth offyce and faites are atchieued and wonne . In lyke sort Cyrus by hys owne example instructed Croesus , as Xenophon writeth : While I make my friendes riche , I iudge these , my Iewels and treasures , yea more faithfull preseruers of my body , and Realme , than a great garde and fronte of marching souldiers . Therfore was Vespasian wonte to saye , that it was not lawfull for any faithfull subiect , to departe with sadde countenaunce from the presence of the Prince . Wherwith , or the lyke , Artaxerxes moued , gaue in rewarde vnto a poore man bringing but a little water in the palme of his hande , and with muche mildenesse of speache and countenance receiuing it : a thousand pieces of Persian coyne , with a greate standing goblet of golde . And vnto an other presenting him with a Pomegranate , he gaue the gouernment of a mightye Citie . Alexander Seuerus still was angrie , for that hys Subiectes asked nothing of him . Alexander of Macedon was more displeased wyth them which refused rewardes , than wyth those which craued giftes at hys handes . And therfore writyng to Photion of Athens , sayth , that he woulde not accompte him his friende , if he did refuse his presentes and giftes , which he had sent to Athens for his behoofe . I might here blase out Caesars passing prayse , who was liberall to al his souldiers as wel footemen as horsemen , and in fine to all the whole people of Rome , enriching them with the abundance of money , corne , and oyle , but especiallye to Seruius Galba , who sued in the Senate before him said : O Caie Iuli Caesar , pro Pompeio magno , quondam genero tuo , spospondi . O Caius Iulius Caesar , for Pompey the great , somtime thy sonne in law , I became suertie : To whome Caesar wyth gentle greting aunswered : Ego te hoc aere liberabo . I will oute of hande discharge thy debt . Whose clemencie was equall and like to his liberalitie : so that Marius Geminus not withoute cause said : Caesar , those that dare speake before thee , Magnitudinem tuam ignorant , are ignorant of thy valiaunt courage : Qui non audent , humanitatem . and they which dare not , are inscient of thy humanitie . Scipio likewise was wont to saye , that it is better to ouerthrow the enimies with gentlenesse , than with speare and shield . Ariston praysed two things in a Prince : Amicis benefacere : Inimicos verò sibi reconciliare . To wyt , the gratifying of hys friendes , and the reconcilement of his enimies vnto himself . Antigonus daylie confessed , that the good wyll of his Subiects , was the best foundation of his kingdome , and the moste surest stay therof . For ( as Seneca sayeth ) Ferrum tuetur Principem , melius fides . Octauia . And agayn : Decet timeri Caesarem , aut plus diligi . Sword doth defend the Prince : but better , fayth . Whome it behoueth to bee feared , but better to bee loued . Friendship therefore , and not flatterye is to be intertayned of a Prince . Than the whyche ( as Aratus writeth ) nothyng is more stronger , it beyng better by the opinion of Periander and Cyrus to be fortified with friendship , than with harnessed horsmen . Therfore al seruile and fawnyng flatterers were banished among the Egiptians , and only twenty of the noble Priestes sonnes well learned , hauyng passed the .xx. yeare of theyr age , stoode alwaye before the King : Through whose continual presence he might be withdrawen from all wicked enterprises , and by their passing pollicies and cunning knowledge he myght be instructed in all Princelye prowesse . So that ( as Seneca teacheth ) he might diligently be busied in prouiding for his Countrie , In Octauia . sparing afflicted persons , absteyning from Teutonical tiranny and bolde bloudeshed , gyuing place to wrathe and anger , purchasing peace and quietnesse to the world . Haec summa virtus : petitur hac coelum via . This is a Princelye Prouince , by this pathe is heauen perced , and ( as Virgil writeth ) in sparing subiectes , Ene . 6. and surprising proud persons . So that by the assertions of the Heathen it maye appeare that the office of a King is no paynelesse Prouince , but altogether obnoxious to the trauailes of bodye , and the troubles of mind . And therfore accustomablye the Scripture calleth Kings the Cedars of Libanus , Psal. 20. Esay . 2. Psal. 109. Esay . 14. Psal. 70. Esay . 41. Exod. 24. Psal. 47. Oseae . 4. the heads of the people , the foundations of hilles , wagons , Goddes , the bucklers of the earth , for that they from theyr subiectes award al iniuries , euen as with bucklers and targets , dartes , and deadely blowes be remoued from the bodies of encombaters . The Hebrewes doe call theym the Goates of the earth : for as the Goates goe before the heardes of Kids : so do Kings and Princes before the people . The Egyptians do name them Patres Religionis , or by some translations , Saluatores mundi , Fathers of religion or Sauiours of the world . Gene. 38. The Romaines called their hye Officer Consul , a Counsailer to his Country , and also a Father of his Country . The Palestines called theyr King Abimelech , that is to saye , Gene. 26. oure Father the Kyng . The Egyptians cleaped theyr Kyng Pharao , a reuenger of the languyshmentes of hys subiectes . Christ called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beneficos , that is to saye , gracious Lords . Luc. 22. Rom. 13. 1. Peter . 2. Paule termeth them the Deacons or Ministers of God : Peter cleapeth them the chiefe heads or messaged rulers of the people . Whose duty as hitherto it hathe bene arayed with the peerlesse Poesies of Prophane Paynims and Heathen wryters , well exercised in Politike prowesse : So most daintely is it delineated in the holy and sacred Scriptures , they requyring in him most especiallye the feruent feare and dread of God . So that he called to that function , must not multiplie vnto hym selfe horsses , neither bryng backe agayne the people vnto straunge religion , either puffe vp hym selfe in the number of Chariottes , and mighty masses of siluer and gold : but sittyng on hys saet , Deut. 17. shal write or cause to be written for his instruction in a booke , the precise President of the Law of God , receyuing it of the high Priestes , which he shal diligentlye defray , and reuerently read al his life long , continuallye carying the same with him , wherein he may learne to feare the Lord his God , his word and Ceremonies he maye obserue , estranging from his heart all presumpteous pryde aboue hys brethren . And neither leaning to the ryght or lefte hand , may liue long with al his line . Exod. 18. Wherefore Moyses to this effect and purpose chose oute wise men from the Elders of Israell , euen such as feared God , in whome the truth with an immortall hatred of couetousnesse was planted . Whose politie and experience was openlye knowen .